The Connotation Expression of Makassar Culture in Novel Datu Museng and Maipa Deapati by Verdy R

Sys Rev Pharm 2020;11(12):1529-1534 A multifaceted review journal in the field of pharmacy THE CONNOTATION EXPRESSION OF MAKASSAR CULTURE IN NOVEL DATU MUSENG AND MAIPA DEAPATI BY VERDY R. BASO

Abbas

The Culture Sciences Faculty of Hasanuddin University - Indonesia

Abstract article describes the connotation of language expressions Keywords: connotation, Makassar culture, novel Datu in the novel Datu Museng and Maipa Deapati by Verdy R. Museng and Maipa Deapati. Baso, which leads to Makassar culture. The socio-cultural Correspondence: background of Makassar in this literary work is a reflection Abbas of the values and principles of the main characters named The Cultural Sciences Faculty of Hasanuddin University - I Baso Mallarangang who has the title Datu Museng and Indonesia his grandfather named Adearangan. This research [email protected] explores the connotation statements in the novel in order to discover the principles and values of the Makassar people. This research uses the Dynamic Structuralism Approach in processing literary research data and is equipped with ethnographic studies that inform about the socio-cultural setting of Makassar. The theory used in expressing cultural connotations is Roland Barthes' Theory which emphasizes the interpretation of signs in verbal and nonverbal communication. The results of the processed research data are then explained descriptively. Based on the results of the study obtained a number of expressions, statements, and descriptions in the story that indicate the existence of the cultural connotations of Makassar people. Datu Museng and Adearangang show their entities as Makassar people wherever they are through actualizing the principles of they embrace, namely pangngadakkang, matutu, lambusu', barani, and kalumannyang. These five principles are used in actualizing the value of siri' or self-esteem and pacce or solidarity that always relies on Islamic spiritual awareness.

INTRODUCTION expression of fiction. Understanding of the reader can be Literary works are human imaginative products that reflect obtained from the background of social life, life experience, the cultural value of a nation or ethnicity. As an imaginative knowledge, and social facts. The writer of this article is a work that is influenced by the author's social background, Makassarese who has a very deep understanding of literary works cannot be separated from the ethnography of a Makassar's ethnic culture through a series of life experiences, particular society. It shows that the background of the knowledge, and social facts. The background of social life as author's entity has a strong influence in fiction with a the Makassar people is one of the important reasons for the particular socio-cultural background. Literary works are writer of this article in ensuring the accuracy of the study of closely related to culture because literature is part of the ethnic culture in literature. product of culture and literary stories document cultural Besides culture, language is also an important part in the values. For example, Verdy R. Baso, who was born and media of literature. Language becomes a tool for an author in raised in the Makassar ethnic social environment, has a achieving the goals of the creation of his work. Language is strong imaginative power in expressing Makassar culture as the main media of literature’s authors in associating cultural in the novel Datu Museng and Maipa Deapati. Literary and meanings into the connotation of fiction [2]. Diversity of cultural experts such as Ratna [1] defined relations between expressing language can bring literary readers in situations of literary and cultural as a creative imaginative relationship emotion, sadness, joy, happiness, annoyance, anger, hate, and within daily life so that literary objects are sourced from the others. Connotative language is one of the expressions of community, the change from fact to fiction takes place language that is commonly used by authors in describing dynamically through metaphorical connotations. fiction. A language researcher named McKay revealed that a Although literary works reflect certain social entities, authors person's social role in society reflects his ability to manage generally do not express these entities directly or in real language so that he can influence others in his community [3]. situations. The genius of a literary author hides meaning and It shows that literary authors with their ability to express social messages in the form of expressions of connotation, language into the imagination of literary works reflect satire, metaphor, personification, and soon, making a literary themselves as part of a particular ethnic group. reader or analyst need to interpret the language phrases Literature as an imaginary product of an author who manages described. The interpretation accuracy of cultural expression language in documenting community cultural values shows in literature is also determined by the reader's understanding that there is a close relationship between literature, language, of the cultural background referred in the description and and culture [4]. This realation means that language becomes

1529 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020 The Connotation Expression Of Makassar Culture In Novel Datu Museng And Maipa Deapati By Verdy R. Baso a medium to express cultural values in literature. Based on suggested that the motives of fictional characters in building this understanding, the writer of this article analyzes the story tendencies are inseparable from the cultural relationship between literature and culture by using language environment that shapes them. The cultural functions played as a point of view to object exploration, namely the novel by figures of fiction are expressed between metaphorical Datu Museng and Maipa Deapati by Verdy R. Baso [5]. This symbols and reality. novel tells the heroic attitude of a young man named I Baso This research was conducted with several stages that were Mallarangang with the title Datu Museng from the Makassar built from the thinking of Wellek and Austin [12] which aristocratic family in defending his dignity and responsibility explained that literature was built from a complex which is built on love and values of ethnic culture. The arrangement of words and language that required the acceleration between literature, language, and culture was creativity of researchers in determining the order of their built in the title of this article, namely The Connotation study activities. Based on this thinking, the writer formulates Expression of Makassar Culture in the novel Datu Museng the stages of this research activity according to the results to dan Maipa Deapati by Verdy R. Baso. be achieved in the expression of Makassar cultural connotations in the novel Datu Museng and Maipa Deapati METHODOLOGY by Verdy R. Baso, namely: Acceleration between literature, language and, culture in the 1. Read and understand the description of the story of the study of literature requires a theoretical foundation in order novel Datu Museng and Maipa Deapati. to produce an appropriate method of analysis. One of the 2. Identifying the position of the fictional characters of Datu theoretical approaches used by the writer in this article is the Museng and Adearangang in the novel's story social semiology approach by Barthes [6], known as 3. Tracing the cultural background adopted by the fictional metalanguage. Goring in his book titled Studying Literature characters of Datu Museng and Adearangang in the story revealed that Barthes took a semiological approach in culture of the novel by tracing hidden values or ideologies in certain ethnic 4. Mapping the expression of Makassar cultural groups. Literary works as works of fiction hide cultural connotations played by the fictional characters of Datu values in the description of events and expressions of the Museng and Adearangang in the story characters in the story. Through these descriptions and 5. Interpret Makassar's cultural expression from verbal and expressions, researchers, and literary readers trace cultural non-verbal descriptions of the fictional characters of Datu attitudes which subsequently produce ethnic cultural motifs Museng and Adearangang in fictional story. [7]. Metalanguage refers to the second meaning which consists of RESULTS AND DISCUSSION expressions of connotation and myth as cultural attitudes. The novel Datu Museng and Maipa Deapati is the imaginary The second meaning according to Barthes [8] is a meaning result of a Makassar ethnic writer named Verdy R. Baso [5]. in culture which includes beliefs, attitudes, frameworks, and This novel actually has a historical background of heroic ideologies. The meaning of this culture is connotative so it figures in the ethnic Makassar group named I Baso requires a deep interpretation and understanding. Meaning in Mallarangang which is now enshrined as one of the street cultural myths is at the level of connotation so it needs to be names in Makassar City, namely Jalan Datu Museng. Verdy normalized or naturalized in order to reflect the views or R. Baso then described the life story, determination, thoughts of a particular society. In general it can be obedience, loyalty, and sacrifice of the figure of Datu understood that the second meaning is an explanation of the Museng imaginatively, a knight laden with actions and meaning of connotative expressions that connect the sign principles of Makassar cultural values. Datu Museng and his with the ideology of a particular society. Verbal and grandfather named Adearangang in upholding and defending nonverbal descriptions in literary works are dominated by their self-esteem are described expressively through actions connotative expressions so fiction also requires a second and speech in this fictional story meaning as metalanguage proposed by Barthes [8] . If The analysis in this article begins with a brief description of connotative expressions and cultural myths are associated the story of novel Datu Museng and Maipa Deapati followed with the second meaning, then the first meaning is denotative by identification of Makassar cultural connotations in the which can be captured by the five senses and the meaning is novel. Then, based on this identification, an analysis of the direct [9]. meaning of values adopted by the Makassar ethnic Verbal and nonverbal connotative expressions of fictional community is carried out. characters in literature that are related to ethnic culture become the data of this article so that this research uses a Novel Description of Datu Museng Dan Maipa Deapati dynamic structuralism approach [7]. A method of literary A grandfather named Adearangang brought his favorite research that emphasizes the intrinsic aspects of literary grandson named I Baso Mallarangang with the title Datu works, especially characterizations that are combined with Museng to the Sumbawa Sultanate to avoid social conflict the socio-cultural background of authors and fictional after the Makassar War between the Kingdom of Gowa and characters. Literary works are not born without someone who the Dutch VOC in the mid-seventeenth century. The age of created them, namely authors who have certain cultural Datu Museng when the event was only around three years. environmental backgrounds. Endraswara [10] said that Datu Museng with the children of nobles including the only literary works are made by someone in a conscious state so daughter of Sultan Sumbawa learned to read the Qur'an at the the structure of literature is the world of imagination that is Kadi Mappawa house. The Sultan's daughter, Maipa Deapati, realized by the author of the results of his absorption in the is famous for her beauty and honestly. Datu Museng and cultural environment that shapes him. It shows that literary Maipa Deapati finally loved each other, even though their works are born dynamically from the subjective awareness of love was opposed by Sultan Sumbawa because Maipa an author. Deapati was engaged to the son of the Sultan of Lombok Words, thoughts, and actions of fictional characters are the named I Mangngalasa. This opposition pushed Datu Museng reality of the people what they reflect as Datu Museng and to go to Mecca and Medina to deepen Islamic religious Adearangang actualize the cultural values of the Makassar knowledge, ”Datu Museng boleh mengunjungi tanah suci ethnic community in the novel. The actualized values are siri' Mekah dan Medina untuk menuntut ilmu” [5]. or self-esteem and pacce or solidarity. Guerin, et al [11] After returning from the Holy Land of Mecca and through

1530 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020 The Connotation Expression Of Makassar Culture In Novel Datu Museng And Maipa Deapati By Verdy R. Baso various obstacles, Datu Museng finally succeeded in Makassar's cultural values. The expression of the connotation marrying Maipa Deapati. They lived happily and Datu of Makassar cultural values played by Datu Museng and Museng was appointed Commander in Chief of the Sumbawa Adearangang can be read from the descriptions and Sultanate. One day, Sultan Sumbawa got the news that in expressions in the novel Datu Museng and Maipa Deapati by Makassar appeared a Sumbawa ruler named Datu Jarewe, Verdy R. Baso. who was supported by the deception of the Dutch VOC ruler. Then, the meaning of cultural values adopted by the This treacherous act disturbed Datu Taliwang as Sultan of Makassar ethnic community from the expression of Datu Sumbawa and in a meeting with the nobles, it was agreed Museng and Adearangang is based on Abbas's view [13] that Datu Museng along with selected soldiers would be sent about the ideology and leadership patterns of 16th and 17th to Makassar to settle Datu Jarewe's betrayal of the Sumbawa century for Makassar people. There are five main cultural Sultanate, ”Anakku Datu Museng, rapat telah memutuskan values which is adopted by the Makassar people in anakda berangkat ke Makassar untuk menjalankan tugas actualizing the principles of life what they hold, namely negara. Menyelesaikan peristiwa pengkhianatan Datu pangngadakkang, matutu, lambusu', barani, and Jarewe yang amat memalukan...” [5]. kalumannyang. Pangngadakkang means upholding customs, Datu Museng with his wife, Maipa Deapati and dozens of matutu means to maintain trust and belief, lambusu' means to selected soldiers left for Makassar City. They used several be serious in carrying out justice, barani has an ships while sailing across the ocean for two days, finally understanding as an attitude of courage to face and solve arriving at the traditional port of the Makassar people in every problem, and kalumannyang is a wealth of character Kampung Beru. Crowded Makassar people welcomed the and reason that is useful in prospering the country. These five arrival of a group from Sumbawa because they wanted to principles are used by Makassarese in actualizing values siri' prove the myth about the courage of Datu Museng and the or self-esteem and pacce or solidarity that always relies beauty of Maipa Deapati. This group then settled in on Islamic spiritual awareness. The following table 1 Kampung Galesong, this area was the birthplace of Datu explains the meaning of Makassar cultural values based Museng about twenty-five years ago. on the expressions of the connotations of the Datu Museng The Dutch Governor in Makassar, who was called and Adearangang stories. Tumalompoa, met with his trusted people, including I Juru Bahasa. They planned a ruse because the trap was successful CONCLUSION by luring Datu Museng to Makassar. They want to destroy The fictional characters named Datu Museng and the might of Datu Museng by bringing together fellow Adearangang in the novel Datu Museng and Maipa Deapati Makassar nobles. The Dutch governor knew that his wife and express the values of Makassar ethnic culture. Datu weapons were symbols of Makassar's self-esteem because the Museng and Adearangang show their entity as Makassar spirit of cultural ideology siri' or self-esteem and pacce or people wherever they are through actualizing the principles solidarity existed in that cultural symbol. Tumalompoa asked of life what they adhere, namely pangngadakkang, matutu, Datu Museng to hand over his wife, Maipa Deapati, as well lambusu', barani, and kalumannyang. All expressions of as to request all weapons. This request angered Datu Museng cultural connotations that were actualized by Datu Museng because his pride was being harassed so he refused firmly. and Adearangang lead to pangngadakkang by following and The Dutch Governor considers this rejection as a challenge obeying customary etiquette or ethical systems, matutu by that means war, ”Ia murka karena tak dituruti kehendaknya. maintaining the mandate and carrying out the duty seriously, Ia juga merasa malu karena Datu Museng berani menentang lambusu' with full confidence in upholding justice, barani perintahnya” [5]. with ready to risk lives in the face of all obstacles, and The Dutch Governor instigated the Makassar nobles such as kalumannyang by using all knowledge to fight for their ideals. Karaeng Galesong, Bolebolena Tallo, Pallakina Mallengkeri, These five principles are used them in actualizing the value Passikkina Parangtambung, and others, to help him fight the of siri' or self-esteem and pacce or solidarity that always Datu Museng. Tumalompoa spread the issue that Datu relies on Islamic spiritual awareness. Museng and his soldiers wanted to do chaos which brought down the authority of the Makassar nobles. This is the REFERNCES politics of the cunning Dutch sheepfight to rule the kingdoms 1. Ratna, Nyoman Kutha. Sastra dan Cultural Studies, in the archipelago. The war was fierce, Datu Museng Representasi Fiksi dan Fakta. Yogyakarta, Pustaka succeeded in killing hundreds of people and several Pelajar, (2010). Makassar nobles. The war finally ended when Maipa Deapati 2. Hasyim, Muhammad, Hasjim, Munira, Nursidah. Online and Datu Museng died with all their soldiers. Datu Museng advertising: how the consumer goods speaks to women, and Maipa Deapati are remembered as a special married Opción, 35, (89), 826-845, (2019). couple, died for obedience to carry out the duties of the state, 3. McKay, Sandra Lee and Nancy H. Hornberger. determination to maintain cultural values, and loyalty to Sociolinguistics and Language Teachning. New York: defend the purity of love, ”Datu Museng dan Maipa Deapati, Cambridge University Press., (1997) adalah dua anak manusia yang amat istimewa, tak ada 4. Rindrayani, Sulastri Rini. The Implementation of taranya seantereo jagat. Mereka telah dirajut oleh paduan Character Education in Indonesia High School jiwa yang satu dan hakiki, yang tak mungkin dipisah” [5]. Curriculum Program. Universal Journal of Educational Research. 8(1), 304-312, (2020). Connotation Expression of Makassar Culture in the 5. Baso, Verdy R. (2002). Datu Museng dan Maipa Novel and Meaning of Makassar Cultural Values Deapati. Makassar, Era Media 2002. The life story of an old man named Adearangang and his 6. Barthes, Roland. Mythologies. Paris, Editions de grandson, Datu Museng, in the novel begins in the Sultanate Suil, (1957). of Sumbawa. Then Datu Museng continued his life story in 7. Maknun, Tadjuddin, Hasjim, Munira, Muslimat, Makassar and was killed here. He was born in Makassar, Muslimat, Hasyim, Muhammad. The form of the then grew up a teenager and married in Sumbawa, and finally traditional bamboo house in the Makassar culture: A died in his native land, Makassar. During the twenty-five cultural semiotic study. Semiotica. In press, (2019). years of living his life, Datu Museng consistently actualized 8. Barthes, Roland. Elements of Semiology. New himself as a Makassar person who was grounded in York, Hill and Wang (1968).

1531 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020 The Connotation Expression Of Makassar Culture In Novel Datu Museng And Maipa Deapati By Verdy R. Baso 9. Hasyim, Muhammad, Kuswarini, Prasuri, Kaharuddin. Semiotic Model for Equivalence and Non- Equivalence in Translation. Humanities & Social Sciences Reviews. 8 (3), 381-391 (2020) 10. Endraswara, Suwardi. Metodologi Penelitian Sastra: Epistemologi, Model, Teori, dan Aplikasi. Jakarta, Center for Academic Publishing Services (CAPS) (2013) 11. Goring, Paul, Jeremy Hawthron, and Domhnall Mitchell. Studying Literature, The Essential Companion. London, Oxford University Press (2001) 12. Wellek, Rene dan Austin Warren. Teori Kesusastraan. Translated by Melani Budianta. Jakarta, Gramedia Pustaka Utama (2014) 13. Abbas. The Maritime Leadership Patterns Of Makassar Kingdom In 16th -17th Century. Prosiding Seminar Antarbangsa Ke-4 Arkeologi, Sejarah dan Budaya di Alam Melayu, Bangi, ATMA Universiti Kebangsaan Malaysia (2015).

1532 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020 The Connotation Expression Of Makassar Culture In Novel Datu Museng And Maipa Deapati By Verdy R. Baso Table 1. The meaning of Makassar cultural values No. Connotation Expression of Makassar Culture Meaning of Makassar Cultural Values 1 2 3 01 Tuanku Gelarang dan pembesar-pembesar yang arif. Upholding customs and obediently and obeying the etiquette Hamba mohon dimaafkan karena tak dapat berkunjung ke system or ethics system is known by the people of Makassar istana yang tak layak bagi manusia macam hamba ini. as pangngadakkang. Implementation of customary ethics Apalagi untuk menaiki tangga berjenjang empat puluh itu. systems is built on three consciousnesses, namely self- Hamba takut durhaka sebab turunan hamba belum pernah consciousness, self-actualization, and self-positioned. Datu menginjaknya. Hamba hanya manusia kecil yang hina- Museng did not immediately ascend the king's palace and dina. Sampaikanlah kepada tuanku Maggauka bahwa only stood at the head of the stairs, although he received a hamba tak mungkin menginjak istananya, takut durhaka special invitation from the king because he knew he was not a karena melanggar kebiasaan adat. Bukankah hamba hanya family of Sultan Sumbawa or a high-ranking official of the manusia yang berdarah campuran, tak tulen seperti kingdom, able to present himself as a citizen, cleverly Maggauka? (Page 28) positioned himself as a guest. 02 Maaf beribu-ribu maaf tuanku, hamba tak layak melalui The Makassar people are aware of the value of timidity or berjenjang empat puluh yang dihampari kain putih ini. speed is part of the pangngadakkang or enforcement of Hamba takut durhaka karena turunan hamba tak layak customs. Datu Museng knows that he does not deserve to be menginjak yang tuanku hamparkan di depan hamba ini. treated as a high rank noble because his level of nobility is Hamba hanya orang biasa. Turunan bangsawan rendah, middle. The person who was confronted by the white cloth sudah bercampur pula, tidak asli lagi sebagai kehendak on the ascent of the palace stairs was a very important person tuanku. (Page 31) who held a high rank, while he was not in that position. 03 Saudara gelarang dan Deanga Pongringali, sampaikan Standing firm in defending the truth and daring to face death kepada Maggauka bahwa Datu Museng tidak akan in defending the rights, both the rights of oneself and the mengeluarkan kain yang dipakainya, sebelum mayatnya rights of others is a principle of true courage that is terbujur. Dosa besar bagiku jika membiarkan keduanya implemented by the Makassar people from the value of berputih mata, dan tak ada pikiranku untuk membelah dua matutu. Adearangang dares to face the danger of even jantung hati yang sudah bersatu itu. Katakan pula pada shedding blood in order to defend his grandson's rights as the Maggauka, supaya mengurunngkan niatnya. (Page 45) rights of a man who loves a girl let alone both love each other sincerely. 04 Jika dipaksa juga merenggut mustika di tangan, maka The Makassar people will seek every means to defend their baiklah kita mempersilangkan senjata. Karena dengan rights, either through peaceful means or by fighting because damai tidak mungkin maksud beliau terkabul. (Page 46) this is a fundamental principle of justice. Adearangang had already made peace with Sumbawa Government officials to get Datu Museng and Maipa Deapati married, but it was not achieved so the fight was the best way to defend his grandson in the case of romance. 05 Maka, ia sadar kini, tak dapat lagi lari dari kenyataannya, Makassar people who have united the values of matutu, terulangnya kejadian berdarah itu. Ya, tak ada pilihan lain lambusu', and barani in their beliefs in defending family baginya. Pedang lidah-buaya hampir akan mengulang rights and defending self-esteem that is above the value of sejarah bergelimang darah, setelah beristirahat hampir dua truth are attitudes that are ready to risk lives. Adearangang is puluh tahun lamanya. (Page 50-51) ready to fight in protecting his rights, upholding pacce (solidarity) to defend his siri’ (self-esteem). 06 Tak mungkin, dinda. Tak mungkin Maggauka Lambusu' which means strictly pursuing justice is the mengkhianati janji yang telah diucapkannya. Beliau adalah principle of a person who is not betrayed and betrayed. Datu teladan agung bagi anak negeri. Tapi jika kemudian Museng is very grateful to Sultan Sumbawa's promise to memang ternyata hanya perangkap, maka percayalah dinda, endorse his marriage to Maipa Deapati, but he also with all bukan hanya aku akan menghancurkan istana jadi puing- his strength will destroy the Sumbawa Sultanate if Sultan puing berserakan, tapi juga menenggelamkan Sumbawa ke does not keep it. dasar laut! (Page 65) 07 Tuanku Maggauka, tuanku gelarang, dan tuan-tuan Matutu as a principle of strong to maintain trust is a person's anggota adat sekalian yang mulia. Jangankan ke Makassar, values that must be taken seriously, especially in relation to ke laut api sekalipun hamba akan pergi. Hamba adalah abdi national pride and state integrity. Datu Museng pledged tuanku. Sabda tuanku adalah perintah negara yang tak before the Sultan of Sumbawa, officials, and all the people dapat dielakkan dan tak mungkin ditolak oleh seorang abdi that he was willing to carry out the government's duty with negara. Hamba arif searif-arifnya bahwa abdi negara berada great care and responsibility in maintaining the people's pride dalam lingkaran kekuasaan telunjuk tuanku. Menunjuklah, and upholding the integrity of the Sumbawa Kingdom. He bersabdalah, hamba akan melaksanakannya tanpa vowed to defend the interests of the government, carry out menghitung-hitung untung rugi. Hamba laksana daun, the king's orders, and maintain the trust of the government, tuanku adalah angin yang dapat meniup daun di pohon and to uphold the hopes of the people. The Sumbawa sesuka hati. Tuanku adalah ombak yang menggelombang, Sultanate must be defended from the betrayal of Datu Jarewe, hamba laksana bahtera yang dapat diayun sesuka hati oleh the order of the king to leave Makassar must be obeyed, and gelombang. Jika tuanku ibarat jarum, hamba ini benangnya. the trust of the royal council to restore the sovereignty of the Bersabdalah, dan hamba menunaikan tugas. Hamba hanya state must be fulfilled, and the hope of peaceful people must kapak yang diayunkan, pedang yang ditetakkan. (Page 73- be fulfilled. 74) 08 Tuanku Maggauka dan tuan-tuan sekalian, harap diingat- The unity among matutu, lambusu’, and barani, is a very ingat kata-kata hamba ini. Jika hamba kembali ke daratan strong determination in fulfilling the duties and Sumbawa dengan tangan hampa, katakanlah kepada anak- responsibilities placed upon one's shoulders. A person who

1533 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020 The Connotation Expression Of Makassar Culture In Novel Datu Museng And Maipa Deapati By Verdy R. Baso cucu kita bahwa hamba pengkhianat janji terbesar dalam has sworn or relied completely on Allah as a God, so he is sejarah. Pancangkan kayu-bersilang di atas pusara hamba prepared not to return to the state of life when he fails to meet kelak, jika balik tiada hasil. Jadikan hamba tertawaan his expectations, rather to die in the field of duty than sepanjang masa, biar turunan kita mengetahui tebalan- returning to life-scorpus mirrored. Datu Museng has vowed muka dan kekerdilan jiwa hamba. Camkanlah itu tuanku, not to betray the interests of the government, the order of the Hamba berjanji di depan tuanku, demi Allah, hamba akan king, the trust of the customary council, and the people's terkubur di sana di daratan Makassar jika tugas yang tuan hopes for the duties and responsibilities placed upon his pikulkan di atas pundak ini tidak berbuah. Hamba takkan shoulders. He will leave for Makassar to resolve the unrest of lari menentang maut, jika harus demikian resikonya. Ya, the Sumbawa people and stop the treachery of Datu Jarewe hamba bukanlah turunan pengkhianat. Dalam darah hamba, who unilaterally with the support of the Dutch VOC has tak setetespun mengalir darah pengkhianat. Hamba tak claimed himself as the Sumbawa ruler. All dignified ways akan menjilat tapak kaki musuh yang betapapun kuatnya, will be taken by Datu Museng, he is ready to use peace or untuk lari dari tanggung jawab. Tidak…, hamba akan war. He surrendered himself death in the land of Makassar in membela kehormatan negara seperti tuanku gariskan, the pursuit of a holy duty and he was entrusted himself to kendati badan dan nyawa dipertanggungkan. Hamba akan God, Allah Subhanawata'ala. lebih tentram hidup di akhirat kelak, jika mati menjalankan tugas suci, daripada hidup mengkhianati janji. Iniah sumpah hamba! (Page 74-75) 09 Dinda Maipa, marilah kita izin kepada Maggauka. Sang Someone who already has a very strong determination of the matahari sudah hampir muncul. Jangan sampai kita duty and responsibily assumed on his shoulders, will never didahului menjelajah tanah menjamah air. Pesan kakek want to be overtaken by anything because it means failure jangan lupakan, petuah Maggauka dipegang teguh. before fighting. Datu Museng must start the voyage before Bergegaslah sedikit, agar kita berangkat sekarang juga. the sunlight appears in the eastern horizon (Page 80) 10 Kita sudah membentang layar, kemudi telah terpasang dan One is strictly forbidden to return to shore when the sail of haluan sudah menentukan arah. Kita harus mencapai tujuan the boat has stretched because what is implanted in the heart, yang ditentukan semula, kendati laut menjadi api sekalipun mind, and actions is only matutu, lambusu', and barani tak layak kita gentar karena warna merah semata. Kurasa towards the destination. Returning before fighting is like a kita lebih baik tenggelam bersama bahtera, daripada balik person who has lost his dignity. Datu Museng tried to kembali hanya disebabkan warna merah. Tidakkah appease his wife and all his soldiers so that his heart, mind, memalukan jika harus demikian jadinya? (Page 84) and actions only arrived in Makassar to terminate the betrayal of Datu Jarewe against the Kingdom of Sumbawa 11 Katakana aku tak mau menyerahkan senjata, apalagi Upholding customs is the highest essence of the cultural istriku. Sampaikan bahwa aku laki-laki. Laki-laki pantang values espoused by the Makassar people. Wives and weapons menyerah jika miliknya hendak dirampas. Suruh tuanmu are the main symbols of values siri' or self-esteem and pacce Tumalompoa datang sendiri kemari menyampaikan or solidarity. When the Dutch Governor wanted to seize his maksudnya, supaya dia tahu siapa aku. Dia boleh wife and weapons, it meant that the Dutch Governor had membawa serta merta sepasukan tubarani. Katakan ketika brought down the pangngadakkang and the risk was death. Maipa Deapati belum menjadi istriku, aku bersedia mati Datu Museng in reestablishing customs or pangngadakkang untuknya. Apalagi sekarang, sudah di tangan, lalu hendak is no other choice, he is dead or the Dutch Governor and his dirampas orang lain. Sungguh tolol tuanmu. (Page 112) allies are dead 12 Semasih matahari terbit di timur dan terbenam di barat, When matutu has a strong residing in a person, then his haram kuubah kata yang telah kuucapkan. (Page 115) beliefs, principles, and attitudes can no longer be changed. Datu Museng was determined to face the Dutch VOC and its allies, he was ready to accept all the risks. 13 Ya, malah aku telah bersumpah, akan berkubur di daratan When events occur where pangngadakkang, matutu, Makassar jika maksud yang dikandung tak kesampaian. lambusu', barani, and kalumannyang which have been fused Sumpah adalah sumpah, tak boleh dilanggar atau together in a person, then he is sincere and ready to face his dikhianati, adinda. Kukira adinda juga tak rela jika aku fate. It is the culmination of the surrender of the Makassar menjadi pengecut dan pengkhianat. Dunia ini hanya tempat people to Allah, the Creator of the Universe in their destiny. persinggahan sementara, tempat manusia diuji oleh Tuhan, Datu Museng strengthened his wife's heart, Maipa Deapati, apakah kita sanggup berbuat kebajikan atau hanya that they had to be ready to die together to live forever menumpuk dosa. Dan kita termasuk manusia biasa yang together in the afterlife because fighting with the Dutch and tidak kekal hidup di dunia ini. Hidup abadi di akhirat, di their allies was difficult to win. Datu with his wife, Maipa taman firdaus, surga nilakandi bagi manusia yang sanggup Deapati met his destiny, died in the land of Makassar and did berbuat kebajikan. (Page 117) not return to Sumbawa Island.

1534 Systematic Reviews in Pharmacy Vol 11, Issue 12, December 2020